Chapter - 1

DEVADARSHANA
(Manifestation Of God)
|| Salutations to Shreegurudeva ||

ALL PERVASIVENESS OF GOD :

AUM Namoji Vishwachaalaka | Jagadvandya Brahmaand naayaka |
Ekachi asoni anekaa | Bhasashi Viswaroopi ||1||

O ! The Director of the universe in the form of AUM (ß) and its adorable Master! I prostrate before you. You are the Only one, but you appear as many in the form of the universe. ||1||

Aapanachi zaala dharaadhar | Urala bharoni mahivara |
Anurenutuni karishi sanchaar | Vishwanatak nataavaya ||2||

You are the sustainer of the world. You pervade it, and yet you are left beyond it. You fill in the every particle of the cosmos to enact its play. ||2||

Aapanachi mandir, moorti, Pujaari | Aaapanachi pushpe howooni pooja kari |
Aaapanachi Devaroope antari | Paave bhakta ||3||

You are the temple, the idol in it, its worship and the worshipper and the flowers for worshipping too. You manifest as God in the hearts of the devotees. ||3||

Ganesh, Shaarada aani Sadguru | Aapanachi Bhakta - Kaama kalpataroo |
Deva devata, Naarad, Tumburoo | Aapanachi jahala ||4||

You yourself have become Ganesh, Shaarada, Sadguru and the Gods and the Goddess; Who are like the wish - fulfilling tree, offering gladly and easily to the devotees, the fruit of their devotion. You have also become Naarad and Tumbaroo etc. ||4||

Naana chaaturyakala vyaape | Aapanachi gaaye, naache, aalaape |
Prasanna howooni aapanachi sopey | Bhaktiphal daavi ||5||

Your devotees try to please you with their arts like music and dance, with their adroitness and enactments. But in fact, you have displayed yourself in the form of these devotees. ||5||

Gurushishya ekaacha Sthaleeche | Bhinna naaheet paahata muleeche |
Sukhasamwaad chaalati bhinnatwaache | Rang rangani aanavaya ||6||

Though you yourself are Guru (Master) and the Shishya (disciple) in their origin, these two different forms appear separate only to enlarge the bliss in their conversation. ||6||

Hey jayaachiya anubhava aale | Tyaache janma marana dukkha sampale |
Aatmaswaroopa mulache bhale | Olakhale mhanoniya ||7||

When the selfproved unity of the original self of these forms is understood and experienced by one, his sufferings of birth and death are ended forever. ||7||

Tyaasi naahi urala bhrama | Vishwa aapanaasaha zaale Brahma |
To je je kareel Te te karma | Poojaach tuzee Eeshwara ||8||

As all his delusions are entirely vanished, the whole universe alongwith himself appears to him as Brahma. So all his enactments become the form of worship to you. ||8||

THE EXISTENCE OF THE BEING AND THE IMPACT OF MANIFESTATION THROUGH KNOWLEDGE.

Tuzyaa shakteechi hee poornaavali | Ajooni naahi jeevabhaavaat shirali |
Mhanoneech adnyaandashaa urali | Aamhapaashi ||9||

O God ! This power of your perfection has not yet penetrated and spread into us, So the ignorance still prevails. ||9||

Jewhaa tuze darshana ghade | Ughadati vishaal dnyaanachi kawade |
Maga mee- too panaache powade | kothache tethe? ||10||

At the moment of your Divine Manifestation, all the doors of knowledge get wide opened and the consciousness (of duality as) of ' I ' and ' You ' is completely vanished. ||10||

Jyaasi tuze darshana ghadale | Tyaasa kaise parake raahile?
Sarva vishwachi zaale aapule | Divyapanee ||11||

And when one feels the divine consciousness of the whole universe as nothing but his ownself, who can be a stranger and unknown for him? ||11||

Pari aamhi vanchit darshanaasi | Parasukhe aananda kuthala aamhaasi?
Aapulyaa swaarthe alpasantoshi | Maanato swarga ||12||

But we have been deprived of your undivided manifestation. And so, we can't feel our happiness in the happiness of others. We find the heaven of pleasure only in our mean selfishness. ||12||

Dusaryaachi uneeva paahata hasane | Dusaryaachi aapatti pahoon palane |
Dusaryaachi vaibhava dekhaoni jalane | Hotey aise ||13||

When we find faults, sufferings and calamities of others, instead of trying to ward and remove them off, we make a fun of them, laugh at them and run away from them. We are jealous of the glory and prosperity of others ||13||

Kashtasaathi koni maro | Pratishthesaathi aamhicha uro |
Lobhaasaathi kunaahi smaro | Hotey aise ||14||

We admire our own status at the cost of labour and toiling of others and we take pride upon it. We hold feet of even evils also through our avarice. We have such a meanness in us because of our ownselfish beingness. ||14||

Hey jemwhaa anubhavaa aale | Tenwnach alpadnya aamhi kalale |
Mhanoni tuzyaa naami wedhale | chitta sarvatopari ||15||

When we vividly realised that we bear little knowledge instead of bearing pervasiveness, O God ! then our innerself has wholely turned to your divine ' NAAMA'. ||15||

Dujaa kona sharana jaave | Tari sarvaangeena shakti kevi pawe |
Ekekaache charana dharaave | Tari wel jeevaa phaavenaa ||16||

O God ! You are the only centre of all the faculties of power. That divine power can't be achieved by surrendering ourselves to anybody. We have no enough time available to surrender to innumerable individuals to acquire all your faculties of powers. ||16||

Ujedaakarita kaajwe dharaave | Bhulaliya maargi parato jaave |
Tethe swasamvedya kaise whave | Nirbhayapane? ||17||

Besides; to return to our forgotten way, though we try to have the light of hundreds of fire- flies, how can your self-knowledgeable form be achieved so casually by us? ||17||

Taarakevari drushti dharali | Teechi swaye khshanaat udaali |
Taisee gatee hoyeel aamuchi bhali | vishaal maargi || 18 ||

The support of others on this vast extensive way will prove as deceitful as the faintly sparkling light of a starlet diminishing in a moment. ||18||

Toochi khara nishchayee avinaashi | Kadhikaalihi na dhalasi |
Sarva gunadnyaan tuze paashi | Havey te te laabhati. ||19||

In fact, You are the one and only one, always existent, eternal, immovable and self illuminating sun, possessing all knowledge, qualities powers and accomplishments. ||19||

Yaasicha paahije sooryakirana | Aneka maarga disatee duroona |
Anubhawaaya aapule chintan | Dhyeya-praapti roopane ||20||

In that your divine light, the seeker can see vividly so many ways for achieving his goal through self contemplation and that too near, close, or in front of him. ||20||

Soorya jaisaa nabhi ugawala | Andhakkaaraacha naasha zaala |
Taisa too rhudayee prakatala | Jeeva zaala vishwavyaapi ||21||

As soon as the sun rises in the sky, all darkness in the world vanishes away. Similarly, as soon as you appear in the heart of the devotee, the ignorance of the being vanishes away and he becomes the occupant of the whole universe. ||21||

Chandraache kirana vyaapale | Chkorachitta prasanna zaale |
Taise too aapalese kele | Maga palaale taapa saarey ||22||

When the moon beams pervade the skies the 'Chakora' (a kind of bird) becomes blissful. Similarly, at the touch of your divine knowledge, all the three kinds of the troubles of the being get lost and he becomes happy. ||22||

(Note :- According to our Vedant philosophy, the being has to suffer three kinds of troubles.

(i) Adhyatmik - i.e. all physical troubles such as all kinds of diseases, pains, gisorders, physical defects and deformities etc.

(ii) Adhi bhoutik - i.e. troubles created by surrounding people, animals, punishments given by rulers etc. accidents, attacks and bites by beasts, animals and all likewise troubles.

(iii) Adhidaivik :- Floods, epidemics, storms, calamities, impact of evil powers and evil spirits etc.)

Jowari panchaanana naahi disala | Towari ati garva jambookaala |
Taisaa tuzaa prakaash naahi padala | Towari graasati vikarashatroo. ||23||

As long as the jackal does not come across the lion, it can carry the pretension as the bravest. Similarly, as long as your knowledge does not emerge in the mind, all those distorting and disturbing enemies ( passions and attachment ) devour the being. But when the being seeks your divine knowledge, all his disturbing enemies become powerless and harmless. ||23||

[Note : According to Bharatiya Philosophy the being's six enemies are (i) kaam- i.e. desire, (ii) krodha- i.e. anger, (iii) mada i.e. pride, (iv) matsara - i.e.- jealosy, (v) Dambha i.e. hypocrisy and (vi) moha i.e. infatuation, which cause the downfall of the man.]

Soorye Jeevana deta aapule | kamal jaise hansale, phulale |
Taise tuzyaa darshanaane zaale | krupaapatra jeevaanche ||24||

Receiving the life-force from the sun-rays, the lotus flower fully opens and smiles, Similarly, the being gets blossomed at the touch of your divine knowledge. ||24||

Raaj hansey chocha puravita | Paani dudhaachi hoya bhinnata |
Taise tuze dnyaana sparshe chitta | dosha-nirdoshata umage ||25||

The bill of the swan separates milk away from water. Similarly, the touch of your divine knowledge makes the mind understand what is right and what is wrong. ||25||

Ati kaalokhi veeja kadaade | Duraavala gadee drusthees pade |
Taisee tuzyaa darshana prataape ghade | Shaanti praapti ||26||

The moment the lightning flashes, the missing friend again becomes parent. Similarly, the impact of your appearance brings divine supreme peace in the being. ||26||

Adnyaanaamuley vikaar maajati | Adnyaanechi laabhae kusangati |
Adnyaanecha duraavate praaptee | Satyaswaroopa devachi. ||27||

Association with evil companions, through sheer ignorance leads one to his downfall. Passions grow forceful. So he can't seek the God in his truthful self-form. ||27||

Tuze darshana mhanaje dnyaana | Antarangaat aanandbhaana |
Vastu bharoni poornapana | Tuzyaa thayee ||28||

So the knowledge is indispensable. Knowledge itself is your manifestation, due to which all pervasive and blissful form of God, experiential to the heart can be achieved. O God ! it is your form of perfection which has occupied entirely all the living and non-living things. ||28||

Mhanoni hey dnyaana samudra | Poornakalatmaka aatmachandra |
Sarvaanga vikaasa swargamuneendra | Krupa kari aamhaavari ||29||

Therefore, O the ocean of divine knowledge | O full phased moon of your self-form ! O the ideal of alround total expansion ! O our heavenly Sadguru ! kindly bless us. ||29||

Jeevaache daaridrya dyaaya nivaaroon | Ek toochi aahesi sampanna |
Mhanoni aalo tulaa sharana | Sarvadnya Aadipurusha. ||30||

O, The original form ! Omniscient God! You are one and the only one true, glorious and magnificent force to ward off the destitution of the least knowing beings. So we have come in total surrender to you. ||30||

Hoto tuzechi pari duraavalo | Thayeecha asonee bhulalo |
Mrugajalaasi paani samajonee dhavalo | Harinaa pari. ||31||

O God ! basically we belong to you only. But we have been departed from you. Though we are close to you, we have forgotten you. Like the deer, we have been rushing after the mirage with the hope of happiness. ||31||

Sukaliyaa nadeesi paahooni | Trasta hoto pipaasoo praani |
Bharate yetaa jaati ananduni | Taisechi karee aamhaasi. ||32||

The thirstiy soul suffers extreme agonies finding the river dry. But when it finds the river flooded, the agonised soul becomes blissful. Let our condition also be like that happy contented soul. ||32||

Kowale ankura bhoomiwari phutale | Jethe manda sheetal varsha chaale |
Tya parisa samaadnaan zaale | Aart jeevaache tava krupe ||33||

Mild, cold light shower of rains creates pleasant impact upon the tender and just shot up sprouts, similarly the troubled beings get peace and happiness by the shower of your divine grace. ||33||

Aise whavayaasi karito praarthana | Tanmaya karoni jeeva praana |
Bhinna urochi naye waate manaa | Whave lawanaa-samudrapari ||34||

Pining to become so, we are offering our heartful prayers, collecting all our soul and life. It is the goal of our life to become one with you like salt, which gets absorbed in the sea and becomes one with it. ||34||

Yaat asati kitee adthale | Aakunchit kele adnyaana- maley |
Pari tuzya vishaalteche chintanabale | Kareel mokale aamhasi ||35||

Due to the muck produced by ignorance, we have become narrow minded. Hence so many stumbling blocks and bars have come in our way to get ourselves absorbed and to become one with you. But we are sure, these ties, bonds and bars would be severed by the constant and concentrated meditation of your all pervasiveness. ||35||

Aamhi kiteehi dadalo padalo tari | Tuze lakhsha udatya gharipari |
Niwadoni kaadhi adnyaana baaheri | sukha sarvatopari dyawayaasi ||36||

The kite files at the high altitude in the sky but always keeps its off-spring in its cautious sight. O God ! in the same way do have for us, your same divine affection. We may have been hidden or fallen, you will surely draw us up from our downfall and make us fully satisfied & happy. ||36||

Bhulaliyaa vatsaa gaya humbare | Pakshini andaanbhavati phire |
Tanhulyaa maaya kaam karitaahi saware | Aapulechi mhanoni ||37||

The cow moos for its missing calf. The female bird whirls round its ignornat off springs. While attending to several household duties; mother rushes tends and cares for her child. ||37||

Bhingoti alishi gonjaari | Nijadhyaase aapanaasamaan kari |
Taisaa deva bhaktaalaagi dhari | Sadhanajaale pasaroni ||38||

The caterpillar carassess the grub, makes it to contemplate on its form constantly and turns it into a caterpillar like itselfs similarly; God also spreads a net of spiritual practies in the life of his devotees and tends them by himself thorough his affectionate attachment for them. ||38||

Aise hey pratyakhshachi ghade | jeeva aarta hota marga saapade |
Maarge chaalata saakhshaatkar jodey | Vyaapak devadarshanaacha ||39||

One who extremely yearns to happen so for him, can have a direct route; and following it, he can have mainfestation of the universal form, in all humanity. And finally he can have that manifestation of all occupant God. ||39||

Hey janoni karito praarthana | Poorna whawaya maanawaachi aaraadhana |
Vishwaroop paahaayaa devadarshana | Aalo charna nirdhaare ||40||

In this way the devotion of the man should reach the perfection and he should seek the manifestation of the universal form, So we are offering our sincere prayers at your feet. ||40||

Too Vyaapak sarvaantaraatma | Sattya-dnyaanananda nishkaama |
Taisechi honey rhudaye aamha | Tareech hoya tuzee bhaktee ||41||

You are in the all pervasive form of satya (truth) dnyaana (knowledge) and anand (bliss). You are the desireless and you are all occupant. When we try to become alike through our sincere heart and soul then it would be our true devotion for God. [ Because the true devotee (bhakta ) is undivided (avibhakta) from the form of God.] ||41||

Mhanohi aamuchi buddhi vishaal kari | Karma karaavaya bhoo- lokaavari |
Aayushya de shatak nirdhaari | jeevo aamhi vishwaseve ||42||

So, O God ! make our intellect extensive and pervasive and allow us to live for hundred years to render our duties towards the service to the universe. ||42||

INSPIRATION TO PRODUCE GRAAM-GEETA; AND ITS VIEW

Punyakhshetri pandharpuri | Baisalo aasataa chandrabhaagetiri |
Sphuroo laagali aisee antari | Vishwakaar vrutti ||43||

While I was sitting on the bank of the holy river the chandrabhaaga, which is the holy field of devotional inspiration to the saints, a strange indignation of my individual identity changed into the form of the whole universe and started to spring up spontaneously in my mind. ||43||

Tethe drushtant hoyee adbhuta | kaasaya karaavi vishwaa chi maat |
Prathama Graamgeetachi haataat | Ghyaavi mhane ||44||

Then the divine assignation aroused in my mind and I began to think that instead of dreaming about upliftment of the world, it's better to consider about the upliftment of the village & to produce 'Graamgeeta' for it. ||44||

Vishwa Olakhaave aapanaavaroona | Aapanachi vishwaghatak jaana |
Vyaktipaasooni kutumba nirmaana | Kutumbaapudhe samaaj aapula ||45||

It is the basic principal 'PINDI TE BRAHMAANDI', which means, what exits in the being (Pindi) that all also exists in the entire universe (Brahmaandi). According to this principle, the original constituent of this universe is the ' man'. The family and the society take a form from the man in due course ||45||

Samaaja pudhe graam aahel graamapudhe desh raahe |
Desh miloni brahmaand hoye | Gati gateene jawal te ||46||

When such the societies come together, a village comes into being ; such innmeral villages form a nation. And all such nations together have formed this world. ||46||

Manavamatraache prathama maaher | Aapule gaava tyaateela ghara |
Tyaatooni pragati kareet sundara | Pudhe jaave vishwaachya ||47||

If we think with a broad and comprehensive view, we can understand that the village only is the home of man. This world can be reformed in improved state only by seeking the total development of the villages. ||47||

Prathama paayaa manava - wartana | yaas karaave uttama jatana |
Gaava karaave sarvaanga poorna | Aadarsha chitra vishwaache. ||48||

The ideal of the developed world can be brought in reality only through the all round development of the villages. But first of all, ( before this), It is necessary that the individual should become ideal by himself through his virtueous and noble behavior. ||48||

Gaava haa vishwaacha nakaasha | Gaavavaroon deshaachi pareekhsha |
Gaavachi bhangata awadasha | yeyeel desha. ||49||

The ideal of the progressive nation can appear through the ideals of the villages. The downfall and the deterioration of the village will prove the penury of the country and it will bring misery to the country. ||49||

Aakaare pruthvi aso vishaala | Nadyaparvataanni mahaaprabala |
Pari aamuche gaavachi mool | Ghatak vishaal pruthwicha ||50||

The tremendous vastness of the earth appears far expansive due to the rivers and mountains on it. But a small village is the basic constituent of the earth. ||50||

Gaavachi jari uttam nasale | Tari deshaache bhavitavya dhaasalale |
Aise maanaave janatyaane bhale | Rhudayaamaaji ||51||

The wise knowledgeable persons should always bear in their minds that if the village gets deteriorated, the future of the country will become miserable and fateful. ||51||

Gaavaachya prasannatet sant prasanna | Vishwa prasanna, deva prasanna |
Sarvaa aadhi mana prasanna | karaavayaache aapule. ||52||

If the people in the village are delighted with happiness and satisfaction, the saints, the country and the whole universe also will be blissful and pleasant. But first, all must seek the bliss and satisfaction of their own minds. ||52||

Hey Olakhaaya dnyaan whaave | Dnyaan anubhavaaasi aanaave |
Magachi sukh sampaadaave | Vishwaroop darshanaache ||53||

To create this consciousness of blissful world, knowledge is very essential. That knowledge must come in the conduct of everybody. Then only we can achieve the divine pleasure of the manifestation of universal form of God. ||53||

Jaanave gramm hechi mandir | Graamaatil jana sarveshwara ||
Seva hechi pooja samagra | Haachi vichaar nivedaava ||54||

To execute this practice, the village is to be held as the temple, the villagers as the God and service rendered to them with devotion is the worshiping. This is real kind of devotion. All should understand it. ||54||

Yaa saathi karaava grantha prarambha | Aacharana-dnyaan moolaarambha |
Sakriyatechaa mool stambha | Ubhaaraava ||55||

So, (I thought) it will be better to start writing such a scripture which will help in acquiring knowledge and by concrete continued practical activities, a sound, and firm foundation of this mission can be set up. ||55||

Aisaa aikalaa madhoor aawaaj | Bheemetiri asataa sahaja |
Taisaachi vandila pandhariraaj | Dhyaan roopaane ||56||

I heard this sweet sponteneous inner voice through my mind. Considering it to be the divine assignation, I bowed down to lord pandurnag in the universal form, and through my meditation I offered my humble salutations to him. ||56||

Kele saadhusantaanche chintana | karaavaya graamaache punarnirmaan |
Naveen kaahicha na saangena | Junecha deney devaache ||57||

I devotedly and humbly remembered the great selfless saints and sages for recreating the renovation and restructuring the village. I contemplated upon this because whatever I am going to convey through this scripture would be the divine gift of the blessing of God in the form of the noble thoughts and excellent volitions of those saints and sages. ||57||

Santa mahantaanni kathana keley | Pari te pudhe viparyasta zaale |
Manavaa- manavaat khand paadale | pakhandyaanni ||58||

So far, since past, whatever noble thoughts and virtueous advices were conveyed by all the saints and sages for the welfare and betterment of the people have been destorted by drawing adverse conclusions and interpretation with selfish motivations by the truthless evil individuals. They had created rift and divisions in the village. ||58||

Vishaalata geli manavaachi | Rachana keli jaati panthaanchi |
Kaamachi hoti tee kayamchi | Vibhaagani maathi baisalee ||59||

The original broad mindedness in the mankind has been lost and different groups and divisions in the form of castes and sects have come into existence. The plan of distribution of labour which was established for the sound and systematic set up and administration of the village was then imposed upon the society permanently in the form of castes which was wrongly based upon the traditional lineage. ||59||

Sevesaathi pancha-mandala | Te janaasi vitandaayaache zaale khel |
Asoni ekachi gopaal | Ladhale jaise yaadavaampari ||60||

In the past, the Gopaalas (Cow-keepers), who had been living very happily and lovingly had got penetrated with the evil feelings of malice, hatered and jealousy among them. They got vanished by fighting intestine warfare with each other. The same intestestine warfare has again developed among the sects and groups which were formed for the better interest of the people. ||60||

Hey dwaita jaave nighona | Mhanoni seva aarabhaavi aapana |
Aisaa drudha sankalpa dharon | Grantha kela sadbhave ||61||

To root out this discriminative attitude and tendency of duality and to bring a new spirit and new life in the village, I have started to write this scripture with the aim in sight to offer my humble service ( in the form of the book ) to the people. ||61||

Aapulyaapari kaam ghayaave | Jaise jayaasi saadhel barave |
Uttamachi kareet jaave | Eeshwara gurusi smaroni ||62||

Let us take in hands whatever enactments and activities we can perform in casual manner, but with idealistic view. Let us remember our well experienced and self - realised Guru and God and continue to extract our duties and activities with firm determination and to do our best. ||62||

Waangmayee seva sevaachi jaana | Jene margee laagati jana |
Jana tituka janaardana | Jaanooni kaarya karaave || 63 ||

Accordingly, I have decided to compile such a practicable scripture by which, people will find a right and noble path to follow. I have held the common people (Janata) as the God (Janaardana) and decided to offer my services in the form of this scripture. ||63||

Je Je aapanaasi kalate | Te Te saangave sakalaate |
Aapulechi mhanoni jana te | Maya baapa || 64 ||

I have decided to narrate my thoughts about the upliftment and betterment of the village, which I have understood through my constant contemplation, and to put in the form of this scripture for the people in the rural areas. ||64||

Saanaganaaraachi hushaar zaala | Aikanaara waayaa gela |
Aisaa samaj jyaane kela | Budaala to ahankare ||65||

While narrating so, if through pride and ego, a discrimination is held in our mind that only the narrater is the wisest and the most erudite and all the listeners are ignorant simpletons, then it will result in the downfall of them. ||65||

Sarvachi aikateel aise naahi | Yaasi aahey maageel gwaahi |
Mhanoni seva khando dyaavi | Aise naahi uchita. ||66||

It is not expected that all will listen to it and take it by heart. In the past innumerable saints and sages had constantly narrated such moral and generous advices for the betterment of the people, but how many people paid attention to it and brought it in their practical behavior ? The calamitous horrible condition of the society is the conspicuous evidence of it. But it would not be better to lose heart and give up the pure and virtuous service to impart right and indispensable knowledge to the people. ||66||

Aatmasantoshaakarane | Vishwasevechyaa prepranene |
Grantha rachiley sarhudayapane | thor janaanni ||67||

The great learned wise and erudite individuals in the past, have produced most magnificent books and volumes through their pure minds and souls. Their literary services in the form of their sacred scriptures were for their self-satisfaction on one hand and yearning for the upliftment and welfare of the mankind on the other hand. ||67||

Kaahi saangati vishwaachi kahaani | kaahi bolati desh lakshoni |
Aapana saangavi graamavaruni | Graama-geeta ||68||

In their books and scriptures, some had narrated knowledge about the universe. Some had told about the country. But I have decided to speak upon the village through this Graama-geeta, as, the village is the foundation of the Universe. ||68||

Krishnageeta, Ramgeeta | Hansageeta, Hanumantgeeta |
Shivageeta, Awadhootgeeta | Kathilya koni ||69||

Gurugeeta, Ganeshageeta | Pandavageeta, Bhagwadgeeta |
Devageeta, Devideeta | Sarva zaalya ||70||

All these saints, sages and wise writers had produced their books and scriptures (adding the word ' Geeta' as the suffix to the adviser) such as Krishnageeta, Ramgeeta, Hansageeta, Hanumantgeeta, Shivageeta, Awadhootgeeta. ||69||

Gurugeeta, Ganeshgeeta, Pandavageeta, Bhagadwatgeeta, Devageeta, Devigeeta and so on. ||70||

Sarvaancha ekachi saara | Shuddha karaave rhudaya-mandira |
Sukhi karaave charaachara | Tareecha paave sadgatee ||71||

The essence of all these geetas is ' One can attain the final goal of his life which is the supreme state of par excellence and salvation, by giving more and more happiness to all the living beings, and to make one's mind the purest temple. ||71||

Vishwabrahma bolata gelaa | Sabhovati samaaj dukkhi budaala |
Graamsevahi na kaley jyaala | Tyaache dnyaan vyarthachi ||72||

When the whole society is being singed by sorrows, sufferings and indigence, if somebody goes on continuously repeating 'Sarvabrahma (All in the world is the Brahma) then his oral wordly knowledge of ' Brahma' is a meaningless and vain verbose ||72||

Vani, teerthi phiron aala | Aapala gaava naahi sudhaarala |
To kaisaa mhanaavaa mahaabhalaa | Ekataachi? ||73||

Or if somebody connives at the deterioration of his village and has come visiting many holy places and through the woods for his own self-upliftment, how can he be considered as the wise? ||73||

Santanche aisechi vachana | Aapana taralaa te navhe uddharana |
Lokaas laavee sanmaargapoorna | Tochi taralaa poornapane ||74||

In fact all the saints had unanimously stated ' One who leads and directs people on to the right and virtuous path can only gets his own upliftment and salvation' (Aapana tarala te navhe nawala, kula uddhareela sakalaanche - means, it is not surprising if somebody seeks his self-redemption. If he redempts the family of all, then it is a wonder) ||74||

Thevoniyaa santanvari vishwaasa | Haachi dharila mani nijadhyaasa |
Aarambha kela Graamageetesa | Aapulyaapari sevabhaave. ||75||

Having full faith upon the holy words of the saints and with firm determination to serve, I have started to write this Graamageeta scripture with as much intelligence as I possess. ||75||

Maazi malaa saakhsha aahe | Mee granthakartaa vidwaana nohey |
Pari dhaanya rasheeta aapuley pohey | Takaave waatati ||76||

I am writing this book, so I am the producer of this scripture. But I do realise that I can't claim to be the wise, learned and talented as the writer. But it is my humble submission to drop some grains of my loving rice into the piles of the divine gift of the blessing of God. ||76||

Deva premaacha bhukelaa | Na paahi jaat -paat athawaa kalaa |
Saadhaa bholaahi uddharila | Aisaa loukika tayaacha ||77||

I know this also, that the Great-God is hungry of love from his true devotees. He never looks to the caste and tribe, art and skills or beauty and ugliness of the devotee. It is his fame and glory that he uplifts even the most simple common man, who is desireless, and sincerely loving him. ||77||

Deva soundaryaachaa bhoktaa asataa | Tari kubjevari kaa prasanna hotaa |
Deva jari vaibhavachi ichchhitaa | Tari viduraaghari kaa dhaave? ||78||

Had the God been hungry of beauty, why would he have made a hunch backed ugly woman as his chief-queen? Had he been the lover of wealth and gloriousness, why would he have rushed to the poor vidoora in stead of enjoying the rich and luxurious arrangements which the wealthy kourawaas had kept ready to offer him? ||78||

Deva kalaa koushalyachi ruchey | Tari ved kaa pendyaa wakudyaache?
Meepan jiravee Brahma devaache | Tethe paanditya kaaya karee? ||79||

Had God the liking for art and skills, how could he have gone mad ofter the ugly shapeless ' Pendyaa' and the cowboys like him? When God had subdued the pride of even Brahmadeva, how can he be attracted and enchanted by the pedantry and wisdom? ||79||

Aise Devaache godawe | Sangaave te kameecha padaave |
Mhanoni aapulyaapari chintaave | kaarya karaave bhaktine ||80||

In this manner, one may go on elaborating and describing the merits of God endlessly. It will always be insufficient. So one should try to contemplate upon God as much as be can and devotionaly keep attending to his duties. ||80||

Aapulaa vishwaas jaishaapari | Taisee karaavi chakari |
Yethe bolaayaachi uree | Aahe sarvaa laagoni ||81||

Whatever work, which we believe in, should be rendered with due consideration that it is our humble and sincere service to God. Each one has a full scope here to think and to choose the work and the field, he is interested in. ||81||

Aapanasi devaapaayee samarpaave | Vishvee vishwaakaar whave |
Pahave taisey bodheet jaave | jeevaalaagee ||82||

Let us totally surrender to God and offer our ownself to him. Let us become one with this universe. Let us seek the self experience and let us convey our divine experience imparting in the form of knowledge to other individuals. ||82||

Aise dharoni maanasi | Aarambha kelaa Graamgeetesi |
Prarthooniyaa sant mahantaansi | Aashirwaad ghetala ||83||

Keeping this in mind, I have started writing this Graamageeta but before putting it into my words, I have offered my humble and sincere prayers to all saints and seers who are the divine form of God and I have begged for their divine blessing. ||83||

Santmahaatmyaanche rhudgata | Devaachaa shubha srushti sanketa |
Vishad karaayaa saral bhashet | Sukhasamvaad aarambhila ||84||

(Vandaniya maharaj says), In this Gramgeeta, I am starting to put in a very simple and very lucid version, in sweet conversational manner (i) the innermost consciousness of the saints and great spirits for the welfare of humanbeings and (ii) the satya sankalpa (true volition) of God for creating this natural phenomenon in the form of this live universe ||84||

NOTE : According to vedas and upanishadas, there was nothing except the consciousless, subtle, enternal Brahma. A spontaneous volition (Ekoham bahusyaama) ' I am the only one and now manifesting in innumerable multiforms' - This satyasankalpa came into existence in the form of this universe and all living and nonliving beings in it.)

WHAT IS THE PROPRIETY IN REMEMBERING THE SAINTS AND GODS ?

Yethe shrotee vichaarale | Gramageeteprati lihine zaale |
Tyaaat sant deva kasayaa ghaaatale | Stutistotrey gouravani? ||85||

The listerners, asked, "What was the propriety and reason to remember first the saints and God, to give them importance and to offer them the Graamgeeta? ||85||

Aapule gaava unnat karaave | Sakala lok haati ghyaave |
Yaasi devaanche godave | Gaavet kaasayaasi? ||86||

When you can achieve the ideal reformation of the village by seeking the co-operation of all the village people, why should then you give undue importance to God (before writing the book)? ||86||

Kaaya deva na mhanataa kaam nohey? | Santaa na bhajataa waaya jaaye? |
Aashirwaad na ghetaa hoto khshya | Satkaaryaasi? ||87||

Do you think that such noble and sublime work can't be done successfully unless God is remembered before starting it ? or do you think without offering prayers to the saints such work goes to dust ? It is true that without their blessings our noble mission gets destroyed? ||87||

Kaasayaasi madhyasthatha? | Ugeech devadharmaachi katha |
Karaavee sarva aapana gaatha | Maraavi maathaa devaanchya ||88||

When you yourself are writing the scripture, why should it be then imposed upon God's head ? why do you feel the necessity of God and Dharma as the intermediary for your literature? || 88 ||

Aise devaavari vishwaasooni | Lok zaale dubale manee |
Gaava bhikes laagale yaacha gunee | Sodaa 'deva deva' bolane ||89||

People have become weak, dependent and drone, and have turned to beggary by such blind faith upon God and Dharma. So, atleast you, now must give up this rattling of ' Devadeva' (repeating the name of God) ||89||

Tumache mhanane me aikale | Lok paraadheen aalshi zaale |
Pari devaane aise saangitale | Kothe aahe? ||90||

(Maharaja's reply) I have attentively listened to your doubts and views. It is true that people have become dependent upon others and drones. But tell me, where had God advised people to become so? ||90||

Aho! devachi naahi aisaa zaala | Maga saangel kaisaa itaraala |
Haa to viparyaas kela | Bhitryaa alashi lokaanni ||91||

Friends! God himself has never become and never used to be drone and dependent upon others. How would he then ask others to become so? It is those cowards and drones who had adversely twisted the matters and drawn adverse interpretations and conclusions. ||91||

Jyaasi karane nako kaahi | Tyaane dyaavee devachee gwaahee |
Aapulee paape lapawaavi sarvahi | Paathi maage ||92||

Those, who don't want to put themselves to any such noble and good work, on the contrary, who want to screen all their misdeeds and evil acts, should produce or quote the witness of God. ||92||

Lokaat waadhawaava bhrama | Aapule chukawaavet sharama |
Devaachiye naave chaalawaaveta kukarma | Tyaannicha samaaj budavila ||93||

These people allure and fascinate other people and shirk their duties. they do a lot of evil enactments and wrong deeds in the name of God. Such evil wrong doers have brought the society to the downfall & state of deterioration. ||93||

Mhanoni mee taise na saangena | Yethe je kele devasmarana |
Te bhitre aalashi karaaya jana | Naahi jaanaa nirdhare ||94||

So I will never present such harmful and perilous ideas and thoughts before people. Kindly bear this into your minds firmly and with full faith, moreover very determinently. I have prior remembered God not at all to make people cowards and drones ||94||

Deva mhanaje kartavya shoora | Nyaayaneetiche maaher |
Krantikaaryaache divya nirzara | Aagrasara jagaamaaji ||95||

God is motherly home of the dutiful heroism and justice, and morality. God is hero in action. In accodance with the demands of time and circumstances, God becomes a live spring to bring the social revolution in the nature. ||95||

Deva mhanaje atimaanava | Maanavaacha adarsha gourava |
Tyaache kaarya dhyaani raaho | Sphoorti yaavayaa pudhilaansi ||96||

God is the most excellent form of super human. He is the most precious ideal of the mankind. I have remembered the name of God taking into consideration the sublime and divine performances and these performances were not enacted by him as God, but he did them in the form of the most excellent and magnificent human being. It will prove to be the motivation and inspiration to the futrue generations. ||96||

Yethe devaache mukhkhya vyaakhyaana | naahi kele yataartha poorna |
Devaasi purushottama samajoona | waaga mhanaalo sarvaanna ||97||

By this, I don't mean to describe God mainly and meaningfully as God. I have described him only to comprehend his sublime performance as the most excellent perfection of the human being (Purushottama), so that we all can try to follow him and bring his significant performance in our duties and activities also. ||97||

Mukhhya devaache aarambhi smaran | Tyaatahi tyaache ekeka lakshana |
Tech saadhakaasi whave saadnan | Mhanoniyaa aathavile ||98||

Thus, in the preamble of my scripture, a meaningful description of God and his remarkably enormous and magnificent performance has been widely elaborated with the sincere intention that the seeker should use each property of that divine power into his own duties and practices. ||98||

Chalaa vishaaltechya maargee | je gele te tarale jagee |
Bharonee dili antarangee | Heecha keerti bhawikaanchyaa ||99||

I have tried to fill in this greatness of God in the minds of the devotees as described in the quotation, "Proceed on the broad, vast and noble path." Those, who had gone on this path could seek their resource for their salvation. ||99||

Mitraho! gaava whave swayampoorna | Sarvaprakaare aadarshawaana |
Mhanoneecha ghetale aashirrachana | Poorvajaanche ||100||

Friends! I have sought the blessings of the saints and the great spirits with the intention and hope that the village can become self-sufficient in all respects and aspects in ideas and self - dependent ||101||

Aashirvaad mhanaje tyaanche vachana | Aikoni ghyaave dewooni shravana |
Tyaa phalawaave kaarya karona | Yaasi aashirvaada bolotee ||101||

Therefore, These blessings mean to understand the dictums of the great spirits whole heartdly and fulfilling those blessings with our enactments and duties. ||101||

WHO IS THE DEIST AND WHO IS THE ATHEIST ?

Loka thora asshirvaad ghetee | Pari kaarya thodehi na karatee |
Tenechi phajeet pawatee | Gulaam durbal hovonee ||102||

The drones and dependent on others seek divine blessing of the great saints and spirits but they fail in performing their duties. Hence, inspite of the blessings they had shought, they are left to suffer and become disgraceful in the end. ||102||

Aamuche aashirwaadache lakshana | Thoraanni karaave maarga darshana |
Bodhamaarga umagaava aapana | Sapahal karaava samkalp ||103||

But I have expected the blessings with the only intention that the path of the divine knowledge could be well understood and well realised, by which, the excellent noble thoughts and the volitions for universal welfare of the great spirits should come into reality and in a concrete form ||103||

Eravee thoraanni mhanaave 'Shatam jeeva' | Aamhi vyasane karaavi mrutyutheva |
Abhyaas na karataa ' Buddhimaan bhava' | Aashirwaad kaisa phaley? ||104||

Otherwise it would happen that the great spirits and elders should bless us to live life of hundred years and we would go on inviting death by getting addict. They may give blessings to the pupil' Be intellictual' and the boy may not study at all. How absurd all these events would be! O learned friends! if we have such blessings, the same absurdity would happen in our mission also. ||104||

Andha dubala bhavikapanaa | To kadheehi na ruche maazya mana |
Sant, devaanchi nishkreeya garjanaa | Kareel to astik navhe ||105||

I have never liked the blind faith which weakens the work and our duties. I shall never consider him to be the deist who neglects his essential duties and goes on acclaiming saints and God. ||105||

Aamhi mukhyatah kaarya preraka | Chaalati aamha aise naastika |
Jyaancha bhaava aahe samyaka | ' sukhi whave sarva' mhanooni ||106||

Basically I am the motivator for performing enactments. So such at heist who bears faith in equality, who bears an intention for happiness to all but who does not believe in God, is also dearer to me ||106||

Bhalehi to deva na maane | Pari sarvaa sukha dewoo jaane |
Maanavaane maanavasi | Poorak whave mhanooniya ||107||

He may not believe in the existence of God. But he holds the tendency and thoughts that everybody should be happy and all should extend mutual co- operation ||107||

Graamaatila sarvajaana | Howot sarva-sukhee - sampanna |
Gheoo naye kunaachaa praana | Samaaj sthiti tikaavee ||108||

All the villagers in the village should live happily. They should grow more and more prosperous. None should do injustice to others and everybody should do his duty to wards the society sincerely and honestly. ||108||

Aamhee sarvachi santushta raahoo | Sarva milonee sarva khaavoo |
Raaboo sarva, sukhe sewoo | je je asela te sagaley ||109||

All of us will be contented. Whatever may be available or we may possess; all of us would enjoy it with equal share for everybody. We all would toil hard, extract our duties very honestly and sincerely and enjoy happiness and pleasures collectively and equally. ||109||

Aamachi sampatti nase aamchi | Aamachi santati nase aamchee |
Kartavyashakteehi nase aamachi | Vyaktishah upabhogaartha ||110||

Hey saare gaavaache dhana | Aso kaaya; waacha, buddhi, praana |
Aise jayaache dhorana | To naastikahee priya aamhaa ||111||

If an atheist holds a very broad and noble contention that our wealth is not our individual possession; our children are not belonging only to us, our energy to enact is not only for our own self ||110||

Our talent, our life, our bodies, our speech and all these are not at all for our individuals enjoyment. All these (our possessions) actually belong to the village, then such atheist is very dearer to me ||111||

To tatwatah naastika nohe | Jo sarvaansi sukhavitaahe |
To 'deva-deva' jaree na gaaye | Tari devasevaachi tyaa ghade ||112||

He may not at all have faith in God. He may not perform any spiritual practices. But such atheist, who always puts himself to make others happy, is principally the true deist and indirectly his service to God is rendered by him ||112||

Aamhee devaache naava maddhye ghatale | Pari saarvaanchya sukhaartha kaarya kele |
Kartavya tatparateseecha varnile | Jikade Tikade ||113||

I have remembered God in the preamble only with the intention for the success of our noble work to make all happy. He is described everywhere in this scripture to get our selves promptly ready to render our duties sincerely and honestly. ||113||

Lokaanpudhe vishaal dnyaana | Thewaaya attyuchha aadarsha kona?
Mhanoni devaache naamaabhidhaana | Ghetale vishaal bhaavaane ||114||

I have held God in such a high esteem with intention to put an ideal example of the vast and most extensive knowledge before people. ||114||

Aamhee aapulyaasaathi marato | Deva sakalaansathi kaarya karato |
Haachi bhaava Tyaane sphoorato | Mhanoni dharilaa deva chittee ||115||

We all strive hard unto death only for our own self. But God constantly strives hard for the welfare and good of all in the universe. Such a respectful consciousness for God should emerge in our minds ||115||

Deva manaje ghevachi nohe | sarva kaahee devachi aahe |
Aisaa jyaacha sampradaaya | Tyaasi bhajoo jeeva bhaave ||116||

Where 'Deva' (to give) exists, the selfish version of 'Gheva' (to receive) can't find place. There exists only true and sincere feeling to offer our entire possessions. Such individual, who holds this retention firmly, is adorable to me from my whole heart ||116||

Antima dhyeya akhanda shaanti | Anubhavaa yaavee jeevaaprati |
Yaachalaagee keli stutee | saadhya saadhanaachi ||117||

So far, I have offered my respectful praise and admiration to all ways and means, aims and objects which will help us to seek our final goal of life-which exists in the perfection of our life. This perfection dwells in the everlasting divine peace which one will seek in the manifestation of God. ||117||

Je shanti aani sattya | Angee muravonee zaale krutakrutya |
Techi sevaamoorti sant stutya | Aadarsha roopey ||118||

The saints, who had made their life blessed by experiencing immovable divine peace and the external truth in their selform, are trully adorable and deserve our humble salutations because of their ideal form of divine service. ||118||

Udaarcharita sant sajjana | manobhaave tayaansi vandana |
Te upadeshatee 'janee janaardana' | Gaav sukhasampanna karaavaya ||119||

Therefore I hereby prostrate with all humility and love before all those saints and seers, who, with their generous and noble minds shape ideal character of human beings. They have always proclaimed 'Janata' (people) is the real ' Janaardana ' (God) and they have constantly advised us to achieve all sided development and prosperity of our village. ||119||

Sadhusanta, devadharma | maanavoddharachi tyaanche karma |
Techi aathawooni uddharoo graama | Tukadya mhane ||120||

The saints are self- realised holy spirits, God is in the form of their vast and magnificent work. They perform their duties towards the humanity and its upliftment with firm retention of equality. In fact such holy saints have incarnated in the form of their noble work of this upliftment of the human beings. So, remembering them first with humility, let us now turn to the subject of village upliftment. ||120||

Iti shreegraamageeta grantha | Guru-shastra- swaanubhava sammata |
Deva sant vandonee kathile rhudgata | Prathama addhyaya sampoorna ||121||

(Sant Tukadoji Maharaj says) the graamageeta scripture is consented by shriguru, the shastraas and my self experiences . The frist chapter in which I have offered my humble salutations to the holy saints and God and conveyed the contents of mind, is hereby concluded. ||121||

|| Sadgurunaath Maharaaj Kee Jai ||
(Saddharma Manthan Panchak)

VOLITIONS

1. The delusion of discrimination and dualism is created by ignorance and meanness. I am the 'condensed form' of the divine knowledge. Therefore, with broad view and mind, I shall meditate and untie the bands arresting me.

2. "Follow the way of reaching magnanimity "The sublimation of this sense of magnanimity is called as recollection of God's name. One can seek the perception of all pervasive God by this way. I shall mould my behavior practicing with this pervasive outlook and broad sense of mind.

3. To develop the sense of the Broad noble outlook will be started by me from my ownself. I shall personally try to implement this sense of broad mindedness keeping the goal of the development of family, society, village and nation and the entire universe.

4. I will treat this GRAMAGEETA as my soul treasure, shall read this gramageeta daily, shall practice in my daily routine and shall try to seek the gain of the magnanimous perception of the great God i.e. I will seek the perception of my ownself. Thus I will fulfill the purpose of my life.

5. Through my noble and magnanimous act, I shall start the work of uplifting the village. I will behave according to the advice of the great holy saints, divine persons and seek their divine blessings.